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will receive, which is to be forever, in which the souls keep sabbath, having received a pause from all motion. The eighth and first, or rather one and indissoluble day, is the pure and all-radiant presence of God, occurring after the cessation of things in motion, and for those who have used the principle of being according to nature by their own choice, it comes appropriately to them whole, and grants them to be well forever through participation in what is proper to it, as He alone is properly and truly being and always being and being well; but for those who have used the principle of being contrary to nature by their own will, instead of "well," it fittingly bestows upon them an "alas!" forever, since being well is no longer accessible to them, being disposed contrary to it, and having no motion at all after the manifestation of what is sought, by which what is sought is naturally manifested to those who seek.

RNE (155). ANOTHER CONTEMPLATION ON THE SAME THING

1393 Another contemplation on the same thing. And again, the seventh and Sabbath is the passage through all the modes according to virtue

and the gnostic principles according to contemplation. And the eighth is the true transformation, according to grace, toward the origin and cause of things practically done and theoretically known.

RNS (156). ANOTHER THEORY ON THE SAME THING

14Ε_138 Another theory on the same thing. Therefore, once again, the seventh and Sabbath is the dispassion that succeeds the

practical philosophy according to virtue. And the eighth and first, as one and indissoluble, is the wisdom that comes after gnostic contemplation. And in all sorts of other ways it is possible for those who love to contemplate divine things to receive the account concerning such matters, and to discover many beautiful and true theories.

RNZ (157). ... HOW THE TEACHER, TAKING “DO IT TWICE AND DO IT THRICE”...»...».

From the same discourse, how the teacher, taking “Do it twice and do it thrice,” says concerning the mystery of the seventh: “As also the seventh turning of the prophet Elijah, which breathed life into the son of the woman of Zarephath, and his same-numbered invocation over the pieces of wood.”

The blessed elder, when asked this by me, said, It is possible perhaps to infer from this the teacher's discourse about

the number seven. First, according to the so-called arithmeticians. For they say that certain numbers are composed from the doubling and tripling of others, with the monad being added last. For example, 64 is composed from doublings, the monad being doubled with the six numbers, and the monad being added, and thus the heptad is completed, for example twice 1 is 2, twice 2 is 4, twice 4 is 8, twice 8 is 16, twice 16 is 32, twice 32 is 64. These having been thus formed through six numbers seem to be composed, but when the monad is taken last 14Ε_140 it completes the seven, from which the doubling took its beginning. Thus, therefore, here also, holding to the same rule, we shall complete the number seven. For he says, "Pour, do it twice and do it thrice." Therefore, twice one is 2, thrice 2 is 6, and the first monad being added to the six completes the number seven. And they say also a certain spiritual kinship according to mystical contemplation

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ὑποδέξεται, ὅπερ ἐστί τό ἀεί εἶναι, ἐν ᾧ σαββατίζουσιν αἱ ψυχαί, πάσης λαβοῦσαι παῦλαν κινήσεως. Ὀγδόη καί πρώτη, μᾶλλον δέ μία καί ἀκατάλυτος ἡμέρα ἡ ἀκραιφνής ἐστι τοῦ Θεοῦ καί παμφαής παρουσία, μετά τήν τῶν κινουμένων στάσιν γινομένη, καί τοῖς μέν τῷ τοῦ εἶναι λόγῳ κατά φύσιν προαιρετικῶς χρησαμένοις, ὅλου προσηκόντως ὅλοις ἐπιδημοῦντος, καί τό ἀεί εὖ εἶναι παρέχοντος διά τῆς οἰκείας μετοχῆς, ὡς μόνου κυρίως καί ὄντος καί ἀεί ὄντος καί εὖ ὄντος, τοῖς δέ παρά φύσιν τῷ τοῦ εἶναι λόγῳ γνωμικῶς χρησαμένοις, ἀντί τοῦ εὖ τό ἀεί φεῦ εἶναι κατά τό εἰκός ἀπονέμοντος, ὡς οὐκ ὄντος αὐτοῖς λοιπόν χωρητοῦ τοῦ εὖ εἶναι, ἐναντίως πρός αὐτό διακειμένοις, καί κίνησιν παντελῶς οὐκ ἔχουσι μετά τήν τοῦ ζητουμένου φανέρωσιν, καθ᾿ ἥν τοῖς ζητοῦσι πέφυκε φανεροῦσθαι τό ζητητόν.

ΡΝΕ (155). ΑΛΛΟ ΕΙΣ ΤΟ ΑΥΤΟ ΘΕΩΡΗΜΑ

1393 Ἄλλο εἰς τό αὐτό θεώρημα. Καί πάλιν ἑβδόμη καί Σάββατόν ἐστιν ἡ τῶν κατ᾿ ἀρετήν ἁπάντων τρόπων

καί τῶν κατά θεωρίαν γνωστικῶν λόγων διάβασις. Ὀγδόη δέ ἐστιν ἡ πρός τήν ἀρχήν καί αἰτίαν τῶν πρακτικῶς πεποιημένων καί τῶν θεωρητικῶς ἐγνωσμένων κατά τήν χάριν ἀληθής μεταποίησις.

ΡΝS (156). ΑΛΛΗ ΕΙΣ ΤΟ ΑΥΤΟ ΘΕΩΡΙΑ

14Ε_138 Ἄλλη εἰς τό αὐτό θεωρία. Ἔστι μέν οὖν καί αὖθις ἑβδόμη καί Σάββατον ἡ τήν κατ᾿ ἀρετήν διαδεχομένη

πρακτικήν φιλοσοφίαν ἀπάθεια. Ὀγδόη δέ καί πρώτη ἐστίν, ὡς μία καί ἀκατάλυτος, ἡ μετά τήν γνωστικήν θεωρίαν ἐπιγινομένη σοφία. Καί κατ᾿ ἄλλους δέ τρόπους παντοδαπούς ἐστι δυνατόν τοῖς τῶν θείων φιλοθεάμοσι τόν περί τῶν τοιούτων ἐκδέχεσθα λόγον, καί πολλάς καλάς τε καί ἀληθεῖς ἐφευρεῖν θεωρίας.

ΡΝΖ (157). ... ΠΩΣ ΤΟ «∆ΙΣΣΩΣΑΤΕ ΚΑΙ ΤΡΙΣΣΩΣΑΤΕ», ΛΑΒΩΝ Ο ∆Ι∆ΑΣΚΑΛΟΣ..»...».

Ἐκ τοῦ αὐτοῦ λόγου, πῶς τό· «∆ισσώσατε καί τρισσώσατε», λαβών ὁ διδάσκαλος εἰς τό περί τῆς ἑβδόμης μυστήριον φησιν· «Ὡς δέ καί τήν ἑβδόμην ἀναστροφήν Ἠλίου τοῦ προφήτου, τῷ τῆς Σαραφθίας υἱῷ, τό ζῇν ἐμπνεύσασαν, καί τοῦ αὐτοῦ τήν ἰσάριθμον κατά τῶν σχιδάκων ἐπίκλυσιν».

Ὁ μακάριος γέρων παρ᾿ ἐμοῦ τοῦτο ἐρωτηθείς ἔφη, Κατά τοῦτο τυχόν περί

τοῦ ἑπτά διεξιόντα τόν διδάσκαλον ἀριθμοῦ τεκμήρασθαι δυνατόν. Πρῶτον μέν κατά τούς λεγομένους ἀριθμητικούς. Φασί γάρ ἐκεῖνοι συνίστασθαί τινας ἀριθμούς ἐκ δισσουμένων καί τρισσουμένων ἑτέρων, τῆς μονάδος, τελευταῖον προστιθεμένης. Οἷον ἐκ δισσουμένων μέν ὁ ξδ' συνίσταται, τῆς μονάδος δισσουμένης μετά τῶν ἕξ ἀριθμῶν, προστιθεμένης καί τῆς μονάδος, καί οὕτως ἡ ἑβδομάς πληροῦται, οἷον δίς α' β', δίς β' δ', δίς δ' η', δίς η' ιστ', δίς ιστ' λβ', δίς λβ' ξδ'. Τούτων οὕτω διαπλασθέντων δι᾿ ἕξ ἀριθμῶν δοκοῦσι συντεθεῖσθαι, ἀλλά παραλαμβανομένη τελευταῖον καί ἡ μονάς 14Ε_140 πληρεῖ τόν ἑπτά, ἐξ ἧς τήν ἀρχήν ὁ διπλασιασμός εἴληφεν. Οὕτως οὖν κἀνταῦθα τόν αὐτόν κανόνα κατασχόντες ἀπαρτίσομεν τόν ἑπτά ἀριθμόν. Φησί γάρ, " Ἐκχέατε, δισσώσατε καί τρισσώσατε. " ∆ίς οὖν μία β', τρίς β' ἕξ, καί ἡ πρώτη μονάς προστιθεμένη τοῖς ἑξάσιν ἀπαρτίζειν τόν ἑπτά ἀριθμόν. Φασί δέ καί συγγένειάν τινα πνευματικήν κατά μυστικήν θεωρίαν